dust (her soul departed from her, for she died.) therefore the chief and most noble part of man.

It is

4. The soul is often called the life of man, not a life of the same stamp and nature of the brute; for the life of man-that is, of the rational creature is that, as he is such, wherein consisteth and abideth the understanding and conscience, &c. Wherefore then a man dieth, or the body ceaseth to act, or live in the exercise of the thoughts, which formerly used to be in him, when the soul departeth, as I hinted even now; her soul departed from her, for she died; and as another good man saith, "in that very day their thoughts perish," &c., Psalm cxlvi. 4. The first text is more emphatical: "Her soul was in departing" (for she died.) There is soul of a beast, a bird, &c., but the soul of a man is another thing; it is his understanding, and reason, and conscience, &c. And this soul, when it departs, he dies. Nor is this life, when gone out of the body, annihilated, as in the life of a beast; no, this in itself is immortal, and has yet a place and being when gone out of the body it dwelt in; yea, as quick, as lively is it in its senses, if not far more abundant, than when it was in the body; but I call it the life, because so long as that remains in the body, the body is not dead. And in this sense it is to be taken where he saith, "He that loseth his life for my sake, shall save it unto life eternal;" and this is the soul that is intended in the text, and not the breath, as in some other places is meant. And this is evident, because the man has a being, a sensible being, after he has lost the soul; I mean not by the man a man in this world, nor yet in the body, or in the grave; but by man we must understand either the soul in hell, or body and soul there after the judgment is over. And for this the text also is plain, for therein we are presented with a man sensible of the damage that he has sustained by losing of his soul: "What shall a man give in exchange for his soul ?" But,

5. The whole man goeth under this denomination; man, consisting of body and soul, is yet called by that part of himself that is most chief and principal. "Let every soul

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(that is, let every man) be subject to the higher powers," Rom. xiii. 1. "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls," Acts, vii. 14. By both these, and several other places, the whole man is meant, and is also so to be taken in the text; for whereas here he saith, "What shall it profit a man, if he shall gain the whole world, and lose his own soul ?" it is said elsewhere, “For what is a man advantaged if he shall gain the whole world and lose himself?" and so consequently, or, "What shall a man give in exchange (for himself) for his soul ?" (Luke, ix. 25) his soul when he dies, and body and soul in and after judgment? 6. The soul is called the good man's darling. "Deliver, Lord,” said David, my soul from the sword, my darling from the power of the dog," Psalm xxii. 20. So again in another place, he saith, Lord, how long wilt thou look on? rescue my soul from destruction, my darling from the power of the lions," Psalm xxxv. 17. My darling—this sentence must not be applied universally, but only to those in whose eyes their souls, and the redemption thereof, is precious. My darling—most men do by their actions say of their soul, my drudgé, my slave; nay, thou slave to the devil and sin; for what sin, what lust, what sensual and beastly lust is there in the world that some do not cause their souls to bow before and yield unto? But David here, as you see, calls it his darling, or his choice and most excellent thing; for indeed the soul is a choice thing in itself, and should, were all wise, be every man's darling, or chief treasure. And that it might be so with us, therefore our Lord Jesus hath thus expressed the worth of the soul, saying, "What shall a man give in exchange for his soul?" But if this is true, one may see already what misery he is like to sustain that has, or shall lose his soul; he has lost his heart, his spirit, his best part, his life, his darling, himself, his whole self, and so in every sense his all? "And now what shall a man," what would a man, but what can a man that has thus lost his soul, himself, and his all, “give in exchange for his soul?" Yea, what shall the man that

has sustained this loss do to recover all again, since this man, or the man put under this question, must needs be a man that is gone from hence, a man that is cast in the judgment, and one that is gone down the throat of hell.

But to pass this, and to proceed. I come next to describe the soul unto you by such things as it is set out by in the Holy Scriptures, and they are in general three— I. The powers of the soul.

II. The senses, the spiritual senses of the soul.

III. The passions of the soul.

I. We will discourse of the powers, I may call them the members, of the soul; for as the members of the body, being many, do all go to the making up of the body, so these do go to the completing of the soul.

1. There is the understanding; which may be termed the head, because in that is placed the eye of the soul; and this is that which, or by which the soul, discerning things that are presented to it, and that either by God or Satanthis is, that by which a man conceiveth and apprehendeth things so deep and great that cannot by mouth, or tongue, or pen, be expressed.

2. There is also belonging to the soul, the conscience, in which I may say is placed the seat of judgment; for as by the understanding things are let into the soul, so by the conscience the evil or good of such things are tried, especially when in thee.

3. Place the judgment, which is another part of this noble creature, has passed by the light of the understanding, his verdict upon what is let into the soul.

4. There is, as also the fancy or imagination, another part of this great thing, the soul; and a most curious thing this fancy is; it is that which presenteth to the man the idea, form, or figure of that, or any of those things, wherewith a man is frighted or taken, pleased or displeased. And,

5. The mind (another part of the soul) is that unto which this fancy presenteth its things to be considered of, because without the mind nothing is entertained in the soul.

6. There is the memory too, another part of the soul; and

that may be called the register of the soul; for it is the memory that receiveth and keepeth in remembrance what has passed, or has been done by the man, or attempted to be done unto him; and in this part of the soul, or from it, will be fed the worm that dieth not when men are cast into hell; also from this memory will flow that peace at the day of judgment that saints shall have in their service for Christ in the world.

7. There are the affections too, which are, as I may call them, the hands and arms of the soul; for they are they that take hold of, receive, and embrace what is liked by the soul; and it is a hard thing to make the soul of a man cast from it what its affections cleave to,and have embraced. Hence the affections are called for when the apostle bids men "seek the things above; set your affections upon them,” saith he (Col. iii.); or, as you have it in another place, "Lay hold of them;" for the affections are as hands to the soul, and they by which it fasteneth upon things.

8. There is the will, which may be called the foot of the soul, because by that soul, yea, the whole man, is carried hither and thither, or else held back and kept from moving.

These are the golden things of the soul, though in carnal men they are every one of them made use of in the service of sin and Satan. For the unbelieving are throughout impure, as is manifest, because their "mind and conscience (two of the masterpieces of the soul) are defiled” (Tit. i. 15); for if the most potent parts of the soul are engaged in their service, what, think you, do the more inferior do? But, I say, so it is; the more is the pity; nor can any help it. "This work ceaseth for ever," unless the great God, who is over all, and can save souls, shall himself take upon him to sanctify the soul, and to recover it, and persuade it to fall in love with another master.

But, I say, what is man without this soul, or wherein lieth his pre-eminence over a beast? (Eccles. iii. 19–21); nowhere that I know of; for both (as to man's body) go to one place, only the spirit or soul of a man goes upward— to wit, to God that gave it, to be by him disposed of with

respect to things to come, as they have been and have done in this life. But,

II. I come, in the next place, to describe the soul by its senses, its spiritual senses, for so I call them; for as the body hath senses pertaining to it, and as it can see, hear, smell, feel, and taste, so can the soul; I call, therefore, these the senses of the soul, in opposition to the senses of the body, and because the soul is the seat of all spiritual sense, where supernatural things are known and enjoyed; not that the soul of a natural man is spiritual in the apostle's sense, for so none are but those that are born from above (1 Cor. iii. 1-3), nor they so always neither. But to go forward.

1. Can the body see? hath it eyes? so hath the soul. “ The eyes of the understanding being enlightened," Ephes. i. 18. As, then, the body can see beasts, trees, men, and all visible things, so the soul can see God, Christ, angels, heaven, devils, hell, and other things that are invisible; nor is this property only peculiar to the souls that are illuminated by the Holy Ghost, for the most carnal soul in thre world shall have a time to see these things, but not to its comfort, but not to its joy, but to its endless woe and misery, it dying in that condition. Wherefore, sinner, say not thou, "I shall not see him; for judgment is before him, and he will make thee see him," Job, xxxv. 14.

2. Can the body hear? hath it ears? so hath the soul; see Job, iv. 12, 13. It is the soul, not the body, that hears the language of things invisible. It is the soul that hears God when he speaks in and by his word and Spirit; and it is the soul that hears the devil when he speaks by his illusions and temptations. True, there is such an union between the soul and the body that ofttimes, if not always, that which is heard by the ears of the body doth influence the soul, and that which is heard by the soul doth also influence the body; but yet as to the organ of hearing, the body hath one of his own distinct from that of the soul, and the soul can hear and regard even then when the body doth not nor cannot; as in time of sleep,